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Thera 2.33: Upavana
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(153):Upavana Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =153. Upavāna= Reborn in this Buddha-age at Sāvatthi, in a brahmin's family, he was named Upavāna. He saw at the Jeta Grove presentation the majesty of the Buddha, and entering the Monk’s order, practised for insight, and won sixfold abhinna(higher knowledge). Now Upavāna. became attendant on the Exalted One(Buddha).1 And at that time the Exalted One was attacked by cramp. And Devahita, a brahmin(priest) lay-friend of the Thera, living at Sāvatthi, was supplying him with the four necessaries. Seeing him come with bowl and robe, Devahita discerned that he needed something different and said: 'Let your reverence be supplied. What do you need?' And Upavāna. answered: ---- 185 Arahaɱ sugato loke vātehābādhito muni,|| Sace uṇhādakaɱ atthi munino dehi brāhmaṇa.|| || 186 Pūjito pūjanīyānaɱ sakkareyyāna sakkato,|| Apacitopacanīyānaɱ tassa icchāmi hātave' ti.|| || ---- 185 The Arahant(enlightened), the Tathagatha (i.e. Buddha) of all men, The Holy Sage, he suffers much with wind. If there be any water heated here, O give it to me, brahmin(priest), for the Sage. 186 Revered by them to whom we reverence owe, Cherished by them who claim our pious care, Honoured by them to whom honour is due, For Him I do beseech it may be brought. ---- because of that the brahmin(priest) offered both hot water and suitable medicine. By that the Lord(Buddha)'s sickness was healed, and to him the Exalted One rendered thanks. ---- 1 See CCLX. On the ailment cf. Milinda i., 194, n. 4. ---- =2.4-3 153 Commentary on the stanza of Upavāṇatthera= The stanza starting with arahaṃ sugato constitutes that of the venerable Thera Upavāṇa. What is the origin? It is said that he was born in the family of a pauper at the time of the Blessed One Padumuttara; On having attained the age of intelligence, when the Blessed One entered parinibbāna, he made his reverential offering of a flag which he made after fastening his own upper garment, which had been well washed at a bamboo-top, at the solid shrine of seven leagues (yojanika) when the same was made of seven sorts of gems by human and divine beings, by dragons (nāga) and garuḍa birds (garuḷa), by celestial demons (kumbhaṇḍa), ogres (yakkha) and celestial musicians (gandhabba) after having collected His relics. The commander-in-chief of ogres, named Abhisammataka, who was posted (ṭhapito) for the purpose of looking after the reverential offerings of the shrine, by divine beings, with his body being unseen, caught hold of that flag, held it in the sky and circumambulated the shrine three times. On having noticed it, he became much more pious-minded. On account of that act of merit, he wandered about his rounds of repeated rebirhts and was reborn in a brahmin family in Sāvatthi when this Buddha arose; he gained the name Upavana; on having come of age, he happened to have notice the power of Buddha at the accepting celebration of Jetavana, aptly gained pious faith, became a monk, kept on doing the deed of developing spiritual insight (vipassanā), attained Arahantship and became possessed of six sorts of higher-knowledge. Hence has it been said in the Apadāna:– “The Conqueror named Padumuttara, proficient in all truths (dhamma) having shone bright like a mass of fire, Buddha the awakened entered parinibbāna. The multitude of men came together, made reverential offerings to Tathāgata, heaped up a funeral pile (citaṃ) well finished (sugataṃ) and had the body specially mounted (on it). Having done their duty to the (demised) body, they brought together relics there. All those divine and human beings built a shrine of Buddha. Firstly the shrine was made of gold; secondly it was made of emerald (maṇi); thirdly, it was made of shining silver (rūpiya), fourthly it was made of crystal; there fifthly also it was made of red ruby; sixthly it was made of cat’s eye precious stone (masāragalla); all above was made of gems. The lower portion of the shrine (jaṅgha) was made of emerald (maṇi); the railings were made of gems; the shrine was made wholly of gold; it went a league (yojana) up above. Divine beings assembled there and con- sulted unitedly (ekato) then; we also shall set up a shrine for such a great personage as the protector of the world. There existes no special relic; the body had become a single lump (of relics); at this shrine of Buddha we shall make an encasement (kañcuka). With seven sorts of gems, divine beings increased the shrine by another league, (yojana); the shrine became two leagues (yojana) in height; that shrine dispeled (byapahanti) darkness (timiraṃ) dragons assembled there and consulted unitedly then; human as well as divine beings, they set up a shrine of Buddha. Let us not be negligent; the world together with the divine world, are deligent. We also shall set up a shrine of such a sage as the protector of the world. Having had the celestial sovereign sapphire (indanīla), the mighty sapphire (mahānīla), besides the emerald of shining essence (jotiresamaṇi) assembled together they enveloped the shrine of Buddha. As far as the shrine of Buddha became entirely made of emerald (maṇi) it well became three league (yojana) high, the maker of light then. Garuḍa birds also came together and consulted unitedly then; those human beings, divine-beings and dragons made reverential offerings to Buddha. Let us not be negligent; the world together with the divine world had been diligent. We also shall set up a shrine for such a sage as the protector of the world. They also made an encasement; a shrine entirely made of emerald; they also increased outstretching (āyataṃ) the shrine of Buddha by a league (yojana). Four leagues (yojana) in height, the shrine of Buddha shone forth (virocati); it illumined all directions resembling the sun that has risen (sataraṃsīva uggato). Celestial aemons (kumbhaṇḍa) also came together, and consulted unitedly then; human beings, and divine beings also, dragons and likewise garuḍa birds as well, respectively built the most excellent shrine, for Buddha the best; let us not be nigligent; the world together with the divine world, had been diligent. We also shall set up a shrine for such a sage as the protector of the world. Stretching out (āyataṃ) the shrine of Buddha, we shall encase it with gems. Outstretching the shrine of Buddha they also increased it by a league (yojana). Five leagues in height, the shrine then shedded its light. Ogres came together there, and con- sulted unitedly then; human and divine beings, dragons, garuḍas and divine demons, respectively (paccekaṃ) set up the most excellent shrine; let us not be negligent; the world together with the divine world had been diligent. We also shall set up a shrine of such a sage as the protector of the world; let us encase it with crystal (phalika) in stretching out the shrine of Buddha. They also in stretching out the shrine raised it by a league (yojana). Six league (yojana) in height, the shrine shone forth then. Celestial musician (gadhabbā) came together and consulted then unitedly; human beings, divine beings, dragons divine demons and likewise garuḍas, all of them had built a Buddha shrine; here, we are non-doers; we also shall set up a shrine, of such a sage as the protector of the world. Having made seven railings (vediyo), they made a flag and an umbrella; the celestial musicians made then the shrine entirely of glod. Seven leagues (yojana) in height, the shrine shone forth then. People did not know about day and night; there was light at all times (sabbadā). Sun and moon together with the stars did not overwhelm the light of that shrine. For a league (yojana) all round, the lamp alos was not bright. At that time, those human beings who made reverential offerings to the shrine, did not ascend the shrine; they threw their offerings up to the sky. The ogre named Abhisammata, posted by the divine beings, specially mounted either the flag or flower wreath fur- ther up. The donors did not see that ogre; they, however, saw their flower- wreath going up; those who went away after seeing their offerings in this manner, all went to the excellent existence (sugati). Those human beings who were hostile (viruddha) to the teachings of Buddha (pāvacana) and those human beings (who) were piously pleased with the dis- pensation (sāsana), who were desirous of seeing the miracle (pāṭihīraṃ) made their reverential offerings to the shrine. In the city of Haṃsavatī, I was then a wage earner; having seen the multitude bemused (āmoditaṃ) I thought over in this manner, then. This (eso) Blessed One to whom there is such a relic residence (dhātughara) as this (īdisa) cannot but be excellent (na uḷāro); this multitude of men are jouful also; they are not satiated with their doing acts of worship (kārṃ kubbaṃ na tappare). I also shall perform my act of worship (kāraṃ) to such a sage as the protector of the world. In time to come I shall become an heir to His teachings of truth (dhammesu). I had my upper garment (uttareyyaṃ pataṃ) well-washed and dyed (sudhotaṃ rajakena), had it hung (ālaggatvā) at a bamboo top (veḷagge), I hoisted (to flew) a flag in the sky, Abhisam- mataka took hold of my flag and carried it in the sky. On having seen my flag shaken by breeze I roused my joy much more. Having made my mind piously pleased over that act, I approached a monk; having paid my homage to that monk, I asked him about the result (vipāka) of that flag (offering). He spoke to me gladdening words (ānandī) arousing my zest (pītisañjananaṃ); ‘you will enjoy, at all times, the good result of that flag’. A fourfold (caturaṅginī) army (comprising) elephants, horses, chariots and foot soldiers will be your retinue (parivāressanti) always; this is the fruit of flag-offering. Sixty thousand musicians and well decorated drums will surround you always; this is the fruitful result of your flag offering. Eightysix thousand well-adorned ladies, wearing variegated clothes and ornaments, adorned with emerald ear-rings, with thick eye-lashes (aḷārapamhā) with ‘smiling speech’ (hasulā), having good understanding (susañña), with tender waist (tanumajjhimā), will always surround you; this is the fruitful result of your flag offering. For thirty thousand aeons (kappa) you will enjoy yourself in the divine world; eighty times you will be a divine ruler and will exercise divine sovereignty. A thousand times, you will be world- king; in abundance will be your reginal reign, incalculable numerically. A hundred thousand aeons (kappa) hence, the Master, named Gotama by clan, an offspring of Okkāka family will appear in the world. Having passed away from the divine world, you will become a kinsman of brahmā urged by your bringht basis (sukkamūlena codito), connected with your act of merit. Having discarded (your) eighty crores (of wealth) and many slaves and ser- vants, you will become a monk in the dispensation (sāsane) of the Glorious One Gotama. Having won the heart (ārādhayitvā) of the self-awakened Buddha Gotama, the bull among men of the Sākiyans, you will become a disciple of the Master, known by the mane of Upavana. The deed done by me a hundred thousand (aeons ago) showed its fruitful result to me here; similar to the speed of an arrow well discharged I had burnt my depravity (kilesa). When I was a world-king, exercising my sovereignty over the four islands, there were always erected flage all over three leagues (yojana) all round. It was a hundred thousand aeons (kappa) ago that I then did my deed; I do not remember any evil existence; this is the fruitful result of my flag offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” The venerable Upavāṇa became the attendant (upaṭṭhāka) on the Blessed One. On that occasion also, there arose ‘wind-disease’ (vātābādha), internal pains to the Glorius One. A lay associate of the Thera, a brahmin named Devahita aptly resided in Sāvatthi. He declared himself to be the supplier (pavedesi) of four recluses’ requisites to the Thera. The venerable Upavāṇa put on his lower robe, took his bowl and robe and went to the residence of that brahmin. Having come to know that the Thera had come (to him) for this or that purpose (kenaci aññena payojanena), the brahmin asked thus: “Venerable Sir! You might tell (me) what you need. “The Thera spoke two stanzas informing his purpose to the brahmin:– 185. “The worthy sage Sugata in the world is ailing with internal pain (vātehābādhiko); O brahmin’ If you have hot water, offer it to the sage. 186. “I want to make offering to him, who had been homoured by those worthy of honour, respected per- sonally by those who should be personally respected, and has been treated with courtesy by those who should be treated with courtesy (apacito’paceyyānaṃ). The meaning of that speech; Loke pūjaneyyānaṃ pūjito means; whoever in this world had been honoured by such divine beings, etc., who ought to be honoured; Sakkareyyānaṃ sakkato means: had been personally respected by such kings as king Bumbisāra and Kosala who ought to be personally respected; apaceyyanaṃ apacito means: had been treated with courtesy by such great sages as Arahants who are free from cankers, who ought to be treated with courtesy; He is arahaṃ (Arahant) by being far away and so on from all forms of depravity; He is sugato, sugata by good going and so on; He is muni (sage) by being omniscient, my Master, the divine of divine, super-Sakka of Sakkas, super-brahmā of brahmās, vātehi ābādhiko means: He has become ill with disease caused by wind and marked by shaking of mind (vātakkhobhanimittaṃ). Sace brāhmaṇa uṇhodakaṃ atthi (O brahmin! Should there be hot water); tassa means: for the purpose of dispelling His wind disease, hārave icchāmi means: I want you to offer it (to Him). Having heard what was said, the brahmin made his offering to the Blessed One, of hot water and medicine commensurately worthy of wiping out the wind disease. By means of it also, the ailment of the Master got cured. The Glorius One made His thanksgiving to him. The Commentary on the stanza of the Thera Upavāṇa is complete. ----